Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	great_a	see_v	son_n	5,173	5	5.0248	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

For if so in that sence God and Nature are both one and God and Nature compared therefore is called Natura naturans that Nature which giveth nature to all things so that one defining of Nature calleth it God and divine reason incerted and put into the world and every part thereof but if by the word Nature they meane a certaine power influence or instinct which without sence or understanding in it selfe hath an opperation in things senslesse inclining and moving them to a certaine end It must needs follow that the same nature influence or power hath that motion force or opperation from some superiour essence which hath understanding and is of infinite power and wisedome who createth moveth guideth and concerneth it In which sence it is defined of some to be principium motus quies the beginning of motion and rest and so numbred amongst such causes as work for an end From all which it may be concluded that nature must needs Nature Gods instrument be directed by the providence of God for nothing that is voyd of understanding and sence can tend to a certaine end except it be directed by some that knoweth the end As an Arrow cannot tend to a certaine marke except it be shot by some that knoweth the marke in which sence nature can be nothing else but the instrument Nature Gods order of God Againe nature may be termed Gods order and so things extraordinary are called unnaturall For●une his unrevealed will and so we call things changeable that are besides reason and expectation What then is Nature but God! call him what thou wilt Nature Jupiter c. he hath as many names as officer it comes all to one passe That God it the fountaine of all the first giver and preserver from whom and of whom all things The universal world is nothing but God ●●prest depend and that he is all 〈◊〉 all and in every place so that the universall world is nothing else but God exprest and therefore every man that hath reason or is reasonable may know out of the same reason that he that made him is God as the Psalmist confesseth Psal 100. It is he that made us and not me ourselves for as a man seeing a great fabrick or building will conclude that it did not make it selfe so we seeing the great fabrick of Heaven and Earth must needs conclude that it had one that framed and produced it in that beauty we see it have As the Psalmist also acknowledgeth Psal 19. 1. 2. The heavens declare the glory of God and the firm●ment sheweth his handy worke One day telleth another and one night certifieth another c. SECT 2. Of the Appellations of God whereby he is made knowne unto the world THe name of a thing is that whereby it is made knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one Of the Appellations of God neither can properly any name be given him because he is infinite and cannot be comprehended in a name Neither is a name given to God in respect of himselfe but to us that in some sort he might be made knowne unto us That there is a God Nature it selfe will teach us but what this God is we know not but as it pleaseth him to reveale unto us in his Word Now the name of God in Scripture is five wayes to be taken As 1. For God himselfe Joel 2. 32. Whosoever shall call upon the The names of God five waies taken name of God shall be saved 2. For the Word of God as in Joh. 17. 6. where our blessed Saviour saith I have manifested thy name c. 3. For the wisedome power mercy and other Attributes of God as in Mal. 1. 11. Great is my name that is my glory power and majesty 4. For the commandement of God Joh. 17. 8. I came in my Father● name 5. For that whereby God is called viz. Jebovah Exed 3. 15. where the Lord saith This is my name for ever Further touching the names which are given to God they The names of God of soure so●ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed a● Eheje Jehovah which are only peculiar unto God 2. His name taken from his Attributes as his Wisedome Justice Mercy and such like which properties though in a most excellent manner they agree unto God yet are also communicated unto Creatures and so he is called Creator Lord Governour Preserver his opperations being three-fold as 1. In Creation 2. In Formation and 3. In Consummation 3. Some of his names include a Negation or absence of some imperfection incident to the Creatures and so he is called immortall immutable as also in regard of the vaine opinions and estimations of men as the Idols of the Gentiles were called gods 4. The name of God is given him by way of Similitude as Magistrates in respect of their Authority are called gods so also Prophets in regard of their divine knowledge Holy men for their sanctity and Angels for the excellency of their Creation and so are called gods Nun cupative by a kinde of Appellation as Moses is called Aarons God Exod. 4. 16. but the Lord is called God essentially The God of Abraham Isaac and Jacob Exod. 3. 4. Besides these there are other names which belong particularly unto God as in Exod. 3. 4. where the Lord saith to Moses Eheje or I am that I am hath sent thee Which word according to the Expositers of the Hebrewes signifieth The peculier name of God all the differences of time both past present and to come as it is expounded Rom. 1. 8. 2. Others terme it a name of Of his name these unchangeablenesse for the creatures which have their dependencie of themselves cannot say Ero I shall be 3. It sheweth the perfection of God that hath his being of himselfe and not of any other 4. The goodnesse of God that giveth to all things their being as i● Rom. 11. 36. where the Apostle saith Of him through him and for him are all things therefore in that things are said to be they have it given them by the goodnesse of God 5. It declareth the infinitenesse of God that God is all in all as in 1 Cor. 15. 28. so that this is unto God to be to be all things as wisedome goodnesse righteousnesse c. 6. This name maketh a difference betwixt the true God and the false gods of the Heathen that had no being at all 7. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance to his Church and this name of God was not unheard of amongst the wiser sort of the Heathen for it is said that this sentence was written upon the doores of the Egyptians Temples Ego sum omne

The Printer to the Spectator THat Embleme whereon thou didst looke Is but the shadow of the Booke By reading which thou maist behold That in expresse which here is told By Figures there thou 't plainly see The Pope and his fraternity Of Prelates Presbiterians and The Author a Rev. 18. 1 2 c. whom thou seest there stand Disputing to the life where he Doth use his Christian b Mat. 10 6 pollicy By singling each of them apart Aluding unto Daniels Art By which he found the Elders lye And clear'd Susannas chastity So he like to a Champion stout In this incounter first culs out Errors chiefe Patrons c Athists and Anti●rinitarians who deny There is a God or Trinity These being conquered he doth finde A Monster of another minde Who saith there is a God d The Pope 2 Thes 2 3 4. but he Doth proudly claime the same to be And that he can mens Sins forgive If they 'le but see him whilst they live This he subdues likewise and then He findeth divers sorts e viz Prelates P●o●b●terians other Sectaries Rev 17 12. 15 of men The which from him doth hold their power All which within one day f Rev. 18. 8. or houre g v●r 17 18. o R v. 19. 1 2. He hath subdued Therefore his head with Bayes I have adorn'd doe thou the like by praise Laus Deo in excelcis AN EMBLEM OF ANTICHRIST In his three fould Hirerchyes of Papacy Prelacy Presbytery As allso a description of the Trenatie in Vnitie Vnitie in Trenatie of their Lord God the Pope in his Holyneses Dietie 2. thes 2. 4. A Small Rome left for the Pope etc. Prellat Wee are all tatterd broken to peeces Pope Presbiter They reiect our church calling from thee Cry aloud for he is a god 1. Kings 18. 27. And it came to pass at Noone that Elijah Mocked them saying c. I neede not put a Beareskin on A Beare Or pin a Devill to A Cauileare Rev 16. 19. 20. 21. And the Great City was devided into THREE PARTS etc. ROME RVIN'D BY WHITE HALL OR The Papall Crown demolisht Containing a Confutation of the three Degrees of Popery viz. Papacy Prelacy and Presbitery answerable to the Triple Crowne of the three-headed Cerberus the Pope with his three-fold Hierarchies aforesaid With a dispelling of all other dispersed Clouds of Errour which doth interpose the clear Sunshine of the Gospel in our Horrizon Wherein the chiefe Arguments each of them have for the vindication of their erronious Tenents are incerted and refuted with a description of such whem the true Church of Christ doth consist of As also how and by whom they may be gathered and governed according to the will and appointment of Jesus Christ and his Apostles in the Primative purity thereof Isaiah 40. 3 4 5. The voyce of him that cryeth in the wildernesse prepare ye the way of the Lord make straight in the desart a high way for our God every valley shall be exalted and every mountaine and hill shall be made low and the crooked shall be made straight and thorough places plaine and the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it By Iohn Spittlehouse assistant to the Marshall Generall of the Army under the Command of his Excellency the Lord Generall Fairfax Imprimated by Theod. Jennings and entred in the Stationers Hall Printed at London by Thomas Paine and are to be sold at his house in Goold Smiths Alley in Redcrosse Street 1650 F●llow Christians THere hath been many predictions of these present times both o●● o● Sc●ipture and other A●thors 〈◊〉 of wh●ch 〈◊〉 〈◊〉 he ●s re●ite which I professe before the great God of Heaven and Earth is not out of any ostentation in relation to my owne particular person but meerly to stir up the hearts of all men to take not ●●e of the Lords present designe to which purpose in the Old Testament we ha●● these Scriptures viz. Dan. 2. 34 35. 7. 18. 27. M●l 3. 1. c. and 4. 1 2. 3. 5. 6. Joel 2. 28 29. 30. 31. ●2 In the New Testament Mat. 17. 11. Rev. 18. 1. 2. 4. 6. Chap. 21 c. For Predictions since I shall only cite these which I have collected out of Mr. B●aines writings a m●n yet I never saw I. Viz. One of Merlinus Calc●donius a Scot. After a long tribulation of Christians and effusion of innocent blood the prosperity and praise of God shall come to a desolate Nation I meane the Christians for an excellent Pastor shall come and rectifie all things and all things and all things shall be according to the forme of the primative Church II. Saint Bridget saith of the Pope that a Sword of God shall peirce his body and run him thorow from head to heart never to be pulled out and after his Armies his Viccars and Ministers their Soules shall be debarred the glory of God and their dignity and goods shall be devolved unto others III. Joaohim an Italian Abbot in his concord of the two T●staments hath written many Predictions which accord with thes● IV. Joannes de rupe Scissa once Bishop of Paris hath fore-told that the Popes Arch-Bishops Bishops and the whole Clergy of Rome shall be brought back again to the primative forme of Christ and his Apostles with most sharp scurges and that all temporall principalities shall be taken away from the Clergy V. Joannes Wolsius citeth this Prediction viz. Europae genitus terra vir justus aequus Pastor earit caeli claves non regna gubernan Pax erit toto surget concordia mundo Una fides unus regnabit in omnia princeps What other late Predictions you have had I leave to your memories I could say very much in relation to my selfe and how wonderfully providence hath carried on this work by me but I will not beare testimony of my selfe let what is written doe it whether for me or against me Here likewise followeth three generall Principles drawne out of the Treatice for the inducement of every one to read and practise I. BY practising the Government contained herein you will manifest your selves to be Christs Disciples by being obedient to his and his Apostles institutions contrariwise you declare your selves enemies to both II. By ●o doing the Church of Christ will be distinguished from the world as also made visible to the world as a City which is at unity in it selfe Psal 122. 3. III. Those that participate of that union wil be freed from these grievances viz. 1. From the corrupt Clergy 2. From the unjust maintenance which they yet enjoy and 3. In a great part from the corruption of the Lawes of the Land as also from the Caterpillers the Lawyers which are breed and nourished thereby which two grand Moth-wormes have almost consumed both Church and Common-wealth as all rational men very wel

ignorant Papists who have been so hoodwinckt conceiving they beleeved as the Church beleeved when in very deed they neither knew what Faith or the Church were however I am confident they would have mist their aime their being neither true faith or the true Church to be found either amongst them or their Clergy I hope better things of you but it is very much to be feared in many of you who are so ready to censure men and that upon no other foundation then your Priests judgements as though they were infallible which is a thing too frequent amongst you thinking with them it is enough to cleare your selves by calling others Schismaticks and Hereticks and thus you have got the Scolds advantage to cry whore first I would have you also to consider that it is one thing to call Schismaticke and Heretick and another to prove such whom you terme so to be such and that from Scripture and not only by your Priests sayings for otherwise both you and they shew your selves to be but rayling Rabshakees Act therefore like the noble Bereans by bringing their assertions to the touch-stone of truth by which you will discerne their supposed Gold to prove but Martins Ware or Alcumie I speake it by experience by it you will easily discover their Serpentine-like treacheries to delude and enshare you as did the Prelates meerly for their owne advantage I shall also speak something in relation to their and your chief plea against suck whom they and you so much exclame upon as violaters of the Covenant which hath been taken amongst us By which we were obliged to establish religion Jure divino or according to the will and appointment of Jesus Christ Now in that you think your selves such faithfull men to that promise so made by you in relation to the reformation of Religion as aforesaid I have in this i●suing discourse proved you to be meer opposers and obst●ucters of what you then engaged to perform And that in each particular relating thereunto Yea that the government which you so much endeavored and do yet endeavour to set up as Jure Divino c. is absolutely Jure Humano or according to the will and appointment of Antichrist secondly in as much as that Covenant so taken relateth unto State affairs As to the preservation of the late King with all his Just rights and priviledges c. I suppose you are or may be satisfyed by the variety of books published to that purpose But to cast my myte also into that Treasurie I shall in these few words deliver my sense therein That part of the Covenant tending to the preservation of the late Kings life c did binde the Covenanters no further then it did conduce to the safetie and preservation of the Kingdom But did it stand with the safetie and welfare of the Kingdom to preserve him who disclaimed to be regulated by the lawes of the Kingdom as also to give an account of his actions to any but to God being a practise quite contrary to such as reigned before him instance in King Iames who were severall times arrested and gave an appearance to the Writs so issued out of the Courts of Justice against him Again was it requisite to preserve his life who had been the destruction of so many thousand both in life and estates Did not himself confesse in the I●e of Wight that he was the offensive Partie and the Parlament bu● the defensive Now he being the originall of the war must consequently be the Author of the effects of it which I presume you are not ignorant of If he by the Law of the land shall dye who stealeth to the value of thirteen pence half penny how much more did he deserve it for such horred murthers and barbarous cruelties You will reply All be it the Parliament did take his life away yet they needed not to have divested his whole Posteritie of the Regall Power in regard that Magistracie and Ministerie are the two great Ordinances of God and therefore to be preserved so long as the world continueth To which I answer To every thing there is a season and a time to every purpose under the heavens But them two Ordinances you aime at viz. the Kingly office and the now present clergie are such Ergo. True they may be termed Ordinances Dei non Deo Of God but not in God and therefore not permanent with God For proof of which these ininsuing Scriptures are very pertinent viz. Dan. 2. 27. Where the aforesaid Daniel telleth Nebuchad●ezzar That the God of Heaven had given him a Kingdom power and strength and glory so that wheresoever the children of men dwell the beasts of the feild and the fowls of the Heavens he had given into his hands and had made him ruler over them all As also to his successours as in the insuing verses By which expression it doth evidently appear that all such powers are ordeyned of God as in Rom. 13. 1. c. as also that it is by him that Kings reign c. Prov. 8. 15. And therefore it was that the Apostles used so many exhortations to be subject unto their powers and others sent by them as in Rom. 13. 1. 2 3. c. with 1 Pet. 2. 13 14 17. As also to pray for them and all in a●thotity 1 Tim. 2. 1 2 3. Yea not to curse them no not in our thoughts Eccles 10. 20. But as I have said This was to be but for an appointed season For the Prophet Daniel in the aforementioned Chapter doth clearly demonstrate unto us that all such powers should have their period and so consequently the honour and o●●●●●●ce due unto them as in ver 44. 45. viz. that there should be a time when the God of Heav●n should set vp his Kingdom by which that of the wo●ld should ●e destroyed broken i● peices and consumed and that by means of a stone cut ou● of the ●●●ntain without hands The Apostle Paul doth likewise ●estifie as much 1 Cor. 15. 24 25. where 〈◊〉 saith that Christ shall put down all rule and all authoritie and power c. And it is worthy our observation that whereas there hath usually beene great plagues in London and else where in the Kingdome at or immediately after the change of King as a si●ne of Gods displeasure against such governnours and governments Blessed be his name there hath sewer died of that sicknesse since this present change of government then at any other time which doubtlesse was a symptom of God owning of it as more conducing to his will and pleasure 2. As in relation to the Ecclesiasticall government as you terme it I likewise answer that it also is to have its period now as the other To prove which I shall also rip up its pettigrees also To which purpose there is a most remarkable passage in the aforementioned Chapter of Daniel at the 38 ver where the great Kings and Monarks there mentioned are not said to

love And hereupon some think that our blessed Saviour alludeth to this name in his prayer Luk. 17. 16. where he saith Father I have manifested thy name unto the men which thou gavest me that is say they he declared openly the Doctrine of the Trinity commanding his Disciples to baptize in the name of the Father Son and Holy Ghost Mat. 28. 19. 2. Damascen doth most excellently prove the Trinity by this demonstration Vnus Deus non sine verbo est God being but one is never without the Word but the Word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the ayre because the conditions of our natures is temporall But like as our word proceeding from the minde is neither the same with the minde nor yet altogether divers from it so is the Son unto the Father which is his Word being the same in substance but divers in subsistence But the Word must also have a Spirit for neither is out word without a Spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the Ayre for we are of a compound nature but the Spirit of the Word is of the same substance with the Word He also saith that it is impossible that God should be without naturall fecundity the Lord therefore must needs beget but he begetteth out of his owne substance and that from all eternity but if the Son had not been from the beginning coexistent with him of whom he was begotten we shall bring in a change of his substance for so when he was yet no Father he should afterward become a Father 3. Bernard also thus eligantly inferreth What meaneth this number without a number if there be three how can there be but a number if one where is the number but here I have what I may number and what I may not number there is one substance and three Persons 4. Philo the Jew commenting upon Ephesians 5. 8. where the Apostle speaking of the state and condition of the Ephesians before their calling saith Ye were sometimes darknesse but now are light in the Lord. God is the soveraigne Giver and next to him is the Word of God also there is two firsts the one is Gods Word and the other is God which is before the Word and the same Word is the beginning and end of his good pleasure intent and will And like as a City whereof the Plat-forme is but yet set downe in the minde of the builder hath not being elsewhere but in the minde of the builder so the world had no being elsewhere then in the Word of God which ordained all things and seperated light from darknesse both in the world and mens mindes 5. Rabbie Azariel termeth God Spirit Word and Voyce saying that the spirit bringeth forth both the word and voyce but not by speech of the tongue or by breathing after the manner of men and these three being one spirit viz. one God one Spirit rightly living Blessed be he and his Name who liveth for ever and ever Spirit Word and Voyce that is to say one Holy Ghost and two spirits of that Spirit 6. Rubbie Joseph also saith that the light of the Soule of the Messiah is the living God and the living God is the fountaine of the living waters and the Soule of the Messiah is the river or streame of life and none but the Messiah knoweth God fully He is the light of God and the light of the Gentiles and therefore he knoweth God and God is knowne by him 7. Mercurius Thresmigests saith also to this purpose I thy God saith God am light and minde and of more antiquity then nature of moysture that is issued from the shadow and this light some speech which doth proceed from the minde is the Son of God that which seeth and heareth thee i● the Word of the Lord. and the minde is God the Father these differ not one from the other As for their Vnion it is the union of life and this speech being the work-man of God the Lord of the world hath chiefe power next him and is uncreated infinite proceeding from him the Commander of all things which he made of the perfect and naturall first-bor Son of the most perfect 8. Numius a Pithagorist saith the first God is free from all worke but the second is the Commander which maketh heaven and God the worker and maker saith he is the beginner of bebetting and God the Good is the beginner of being the second is the lively expresse of the first as begetting is an image of being and that this worker being the Son is known to all men by reason of the creating of the world but as for the first Spirit which is the Father he is unknowne unto them 9. Jamblicus another of the Philosophers saith plainly that God made the world by his divine Word and the first God being before the Beer is the Father of a first God whom he begetteth and yet neverthelesse abideth still in the solenesse of his Vnity which thing farre exceedeth all ability of understanding This is the originall patterne of him that is called both Father to himselfe and is the Father of one alone a God verily good indeed 10 Aemelius the Disciple of Plato notwithstanding how great an enemy he was to Christians speaking of the second Person yeeldeth to that which John speaketh Chap. 1. 1. in these words viz. Surely saith he this is the Word which was from everlasting by whom all things which are were made as Heraclitus supposeeth and before God saith he this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning in the ordering and disposing of all things when they were confused and it is the same God by whom all things were absolutely made and in whom they be living and of whom they have their life and being which very Word cloathed it selfe with mans flesh and appeared a man so much that after he had bin put to death he took unto him his God-head againe and was very God as he had bin before ere he came down in bodily flesh and man 11. Another of Plato's imitaters speaking to the same effect saith That the beginning of St. Johns Gospel was worthy to be written every where in letters of gold 12. Suidas relateth that the Devill being asked by the King of Aegypt who he was that reigned before him and who should reign after him answered in these foure verses First God and then the Word and then the Spirit Which three be one and joyn'd in one all three Their force is endlesse get thee hence fraile weight The man of life unknown excelleth thee Thus have I brought a jury of Rabbins Fathers Philosophers yea and the Devill himself to evidence against the Athists and Anti-trenitarians of these times who were compelled to glorifie God in their speeches making as

it were a large Volume of the Creation of God by his Word and that the same Word is his Son How then is it possible that men living in so shining a light as is now defused amongst us should espape the force wrath and vengeance of God for not imbrasing of the truth seeing that the other as it were through a mist did see a cleernesse of his brightnesse and that we whom he hath nourished in his owne bosome and comforted with the grapes of his owne vine-yard fed with the bread of his owne Flesh and bathed in the blood of his owne heart should refuse to give him that respect which was acknowledged by them Doubtlesse those whom I have named shall rise up in judgement against all the Arians Anti-trenitarians and what others who yet wilfully oppose the truth as it is in Jesus yea when the Scriptures doe so punctually declare Christ to be the Son of God as in these five respects which agree to no other but him As first in his Name for he is simply called God as Joh. 1. 1. Christ declared to be the Son of God in five respects the Word was God as also 1 Epist John 5. 20. where the Apostle speaking of Jesus Christ saith the same was very God 2. By his Nativity and Generation and so he is called the Son of God Rom. 1. 3. 3. By nature he is one with God as in Joh. 20. 30. I and the Father am one 4. In power as in Mat. 28. 18. all power is given me in heaven and earth 5. By his owne profession for he professed himselfe to be the Son of God and therefore th● Jewes went about to kill him because he said that God was his Father Joh. 5. 18. Which five places if there were no other expressions to make out the truth of it is sufficient to convince the worst of men and certainly such as refuse to subscribe to this truth may justly be termed worse then the Devill for he freely confessed that Jesus Christ was the Son of the most high God Mark 5. 7. and surely none will any longer persist in such blasphemies but such as dispaire of their salvation and therefore indeavoureth to intrap others in the same snare for if there be no God and Christ be an imposter what expectation of any good can be hoped from them CHAP. III. Antiscriptarists objections cited and answered SECT 1. THis Herisie hath been maintained of old by the Maniches who held that the Old Testament was contrary to the New and that in these respects 1. Object Because that in the Old Testament the Lord professeth enmity against the Cananites and chargeth the Israelites to kill and destroy them how then is this say they consonant and agreeable with the Gospel where Christ commandeth to love our enemies Mat. 5. 44. Ans 1. That discention and enmity was not in respect of the Persons but of the manners of the Gentiles the Israelites were not so much enemies unto them as they were enemies to the true religion of the Israelites in worshipping of God aright 2. The killing of the enemy did agree with that carnall people to whom the Law was given as a School-master Gal. 3. 24. Revenge may be taken of some people in charity 3. The Apostle when he delivered over the incestuous man unto Satan for the destruction of the flesh did sufficiently declare that revenge may be taken of some enemies in charity therefore there may be love in him that taketh revenge as we see in Fathers which correct their children whom they love and although Fathers kill not their children in correcting of them yet God that knoweth what is better for every one can correct with love not only by infirmity and sicknesse but also with temporall death as is evident in the Corinthians where the Apostle saith For this cause many are weake and sick amongst you and many sleep And that these corrections proceed of love he presently after sheweth as in these words But when we are judged we are chastened of the Lord because we should not be condemned with the world 1 Cor. 11. 30. 32. 4. Neither did they doe this without divine Authority which sometimes ●s manifested in Scripture and sometimes concealed lest any should think it was permitted them to kill whom they would at their pleasure 5. Albeit that in the Old Testament it be permitted to kill The Old Testament not contrary to the New the enemies of God yet is there also examples of loving our enemies as in David who when Saul was offered into his hands he chose rather to spare him then kill him where then there was neither difficulty nor feare of killing the enemy it was love that helped him and therefore in that respect the Old Testament is not contrary to the New SECT 2. Object THat precept of honouring Parents is contrary to that in the New Testament where our Saviour being asked leave by one to goe and bury his Father answered Let the dead bury their dead Luk. 9. 60. Ans If herein the Old Testament and the New doe vary VVhen God is in computition Parents ought to be contemned and contradict one another then the New Testament therein will be contrary to it selfe for the Apostle urgeth this Commandement Eph. 6. 2. 2. It is manifest that honour in a certaine degree is to be reserved unto Parents yet in comparison of the love of God there is no doubt but that they ought to be contemned Mat. 10. 37. He that loveth father or mother more then me is not worthy of me SECT 3. Object IN the Old Testament the Lord is said to harden mens hearts which is an evill worke and therefore it proceedeth from a God that is a worker of evill Ans God is said to harden the heart without any touch of God hardneth the heart without any breach of sin sinne 2. It was not any violence from God that hardned Pharoahs heart but his owne impiety and obstinacy that hardned him like as the water is frozen untill the Sun shine upon it and then it resolveth but when the Sun is departed it is bound with cold againe now the Sun is not the cause of the freezing of the water Simile but the coldnesse of the water bindeth it selfe So properly God causeth not the heart to be hardned but by the absence of his grace it is hardened As one speaking in the Person of God to Pharaoh saith When my grace is drawne from thee then thy owne wickednesse shall harden thy heart the cause then must needs be ascribed to their owne wickednesse which deserveth to be hardned or it must be referred to the just judgements of God which are often hid but never unjust it sufficeth us to know and beleeve as the Apostle saith Rom. 9. 15. Is there unrighteousnesse with God God forbid SECT 4. Object IN the Old Testament the Lord is said to dwell in houses made with hands Exod. 25. 8.

in Mat. 18. 18 19 20. but before I urge this point any further I will shew what is meant by binding and loosing as it is there mentioned SECT 3. THese words of binding and loosing is not to be taken as many What it is to binde loose ignorant people conceive who taketh Peter to be the Porter of heaven gates and therefore said by them to beare the keyes thereof in imitation of which rediculous conceit the Pope includes himselfe as one of those Ignoramusses making himself more rediculous then the rest by carrying abroad with him two great keyes with which he is as able to open Heaven as by the rest of his Popish power which is even nothing at all c. for binding and loosing is quite out of his eliment it being effected by the preaching of the Word which he is not guilty of but if he was it would be to no purpose seeing he would only breath out the spirit of Anti-christ and therefore not likely to benefit the kingdome of Jesus Christ which is his Antagonist The heavens are opened and shut at the preach●ng of the Gospel which is a thing granted by all the people of God whereof the Pope is none and therefore when a Sinner is thereby converted by the Ministry thereof then heaven is said to be opened unto him and contrariwise when by the preaching of the Word a Sinner becomes more obstinate then heaven is said to be shut unto him Also when a Sinner becommeth penitent then sins are said to be remitted but when they grow more obdurate and stiffe-necked by the preaching of the Gospel then their sins are said to be retained and to this purpose our Saviour telleth the Jewes that if they had not known these things they did know they had been more excusable but seeing they did confesse they knew them they were inexcusable as in building the Sepulchres of the Prophets Joh. 15. 22. Our Saviour therefore spake them words no otherwise to Peter then Peter and Paul spake to all Christians who are said to be built upon the foundations of the Apostles Jesus Christ being the chiefe corner stone as Peter himselfe confesseth 1 Pet. 2. 6. Paul also affirmeth that another foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. 11. Eph. 2. 20 21 22. that Peter therefore was set over the whole Church of Christ is but a Fryers dreame seeing that all the Apostles were in equall commission and all were sent immediatly to preach the Gospel As my Father sent me saith our Saviour so send I you Joh. 20. 21. SECT 4. Object OVr Saviour chargeth Peter three severall times in All Christs ●l●ck not committed to Pete●s charge particular to feed his sheep Joh. 21. 15 16 17. Ans That will not beare such an universall jurisdiction for all Christs Sheep were not only committed to Peter Again feeding doth not signifie ruling and commanding but teaching and instructing a duty Peter himself being Judge common to all Pastors and to which he exhorteth them 1 Pet. 5. 2. Obj. Peter was the first that preached to the Gentiles Act. 10. 20. 11. 12. 13. 7. Ans Paul was converted Act. 9. before Peter saw that Vision Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia Gal. 1. 15 16 17. Peter indeed was both the first and the last that was resolved by Vision of the calling of the Gentiles but Paul was certain thereof before by revelation and communicated not with Peter about his Vision before he preached to the Gentiles Ibid. Neither is it true that Cornelius's Family to whom Peter preached was the first that was called amongst the Gentiles for Andronicus and Junia were in Christ before Paul Rom. 16. 7. who was converted before Cornelius was called and although the priority of preaching to Superiority doth not goe along with priority the Gentiles were yeelded to Peter yet the superiority doth not goe along with it SECT 5. Object PEter certainly was the most eminent because he was alwaies first named Ans It is to be observed that the twelve Patriarckes are not alwayes rehersed in the same manner or order not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward Numb 1. Deut. 33. yet in all these places Ruben is named first but not alwayes for sometimes Judah is named before him as in Numb 2. 3. As then this were but a simple Argument for the preheminence of Ruben before his Brethren because he is in the most places named first being the eldest so as simply doe they conclude for Peters supremacy before the other Apostles because he is commonly named the first which was rather because of his Eldership then any priority before the rest neither is he alwaies named in the first place for Gal. 1. 9. the Apostle James is named before him Againe we doe not read that Peter did ever command his Fellowes Peter never commanded his fellow Apostles in office but exhorted them as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest instance concerning his preaching to Cornelius and his Family for which being called to question by the rest of the Apostles purged himself by acquainting them with the whole matter as we may read Acts 11. 3. likewise being taxed by Paul for his dissimulation Gal. 2. 8. by silence confesseth his fault by all which it doth manifestly appeare that there was no more superiority in Peter then in the rest of the Apostles SECT 6. Object PEter resembled Abrahams Stewart Gen. 29. 2. in these respects 1. For as Eliazar was the eldest servant that Abraham had so Peter was the eldest Apostle that Christ had 2. As Eliazar was said to have rule over the rest of Abrahams servants so likewise Christ set Peter over the whole Church Ans That Peter was one of the eldest in yeares amongst the Apostles we deny not but that he was the eldest of all as it Frivolous comparisons to prove the Popes supremacy seems Eliazar was cannot be proved as that he was set over the Church of Christ hath been sufficiently confuted and thus you see rather then faile what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope and to prove his priviledge and dignity from such men as have no relation at all unto him So that this that hath been spoken may give every Christian yea even the Pope himself satisfaction touching his pride and arrogancy in assuming to himself that which Peter whom he pretendeth to succeed would have bin ashamed of behaving himself altogether like a Priest of the Law whose ceremonies are abolished but nothing like the Ministers of the Gospel which is permanent or like another Elimas the Sorcerer Act. 13. 8. 10. full of subtilty and mischief a childe of the Devill and an enemy to all righteousnesse forcing Scripture contrary to the true meaning

last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Gra●● and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Mi●ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inis●iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heart● which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 ●●d wi●h co●po●al●●ood deserned for the food of the Sou●e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast o●t into the draugh● I blush to think of their audacious blasphe●●●s who doubtlesse cannot be ignorant that if they eate him ●●rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very ●ell be thought that though the Apostles of Christ would have been ●●y s●r●pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees A●● 15. 29. if they had understood him in that grosse sence which these Papists doe Ag●in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 st●od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmur● at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not ●at● this body which you see nor drink this blood in my v●●nes but I shall give a certain Sacrament unto you which if it be spiritually understood quick●●th you otherwise it profi●eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The ●●gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of i● Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really s●aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for

judgement in such things as are or tend to a spirituall cognizance to whom the Apostle writ and therefore the best able to decide such controversies in Law as doth arise or hath bottome from them 2. As to that of Reason I suppose also none that hath reason will deny but such as understand Scripture are Rationall Men and therefore have likewise judgement in such controversie in Law as have bottome from them 3. We see that no Judge doth of himselfe determine a case in Law but it is done by a verdict passed by a Jewry of the Neighborhood c. Then who more fit for such puposes then the Church yet wee are ingaged as Christians to admit of such decisions amongst our selves Instance the Apostle Paul in his first Epistle to the Church at Corinth who after hee had in the fifth Chapter shewed them from whence they were to seperate viz. from the fornicators of this world as also from the Covetous Extortioners Idolators Raylers Drunkards and ver 10. As also of whom they had power to Judge viz. of such as were within vers 12. As also of such as were not in their power but in the power of the Civil Magistrate viz. Such as were without vers 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe viz. Dare any of you having a matter against another goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies before the unjust and not before the Saints Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge Angels how much more things that appertaine to this life If then ye have judgement in things pertaining to this life set them to judge who are least esteemed in the Church I speak to your shame Is it so that there is not a wise man amongst you not one that shall be able to judge betwixt his Brethren but brother goeth to Law with Brother and that before the unbeleevers now therefore this is utterly a fault amongst you c. 1 Cor. 6. 1 2 3 4 5 c. Obj. The Apostle in that Chapter doth only condemne them for that they went to Law before such as were not Christians and not otherwise Ans He that is without the payle of the Church of Christ is not to be termed a Christian let him pretend what he will and therefore the Church ought not to make use of them in any such difference as doth arise amongst themselves SECT 8. Obj. Suppose none of the Magistrates of the Kingdome will joyne with you in your Church Government will you therefore esteeme them no Christians Ans There is but one perfect rule of worship and the rest But one perfect rule of worship are false and therefore all that doe not practice that rule are false worshippers be it in part or in whole according to the measure of the degree wherein they differ yea so farre they may be termed Antichristians for he that is not with Christ in that sence is against him and he that gathereth not with him scattereth abroad in which respects they ought to be distinguished from such as are conformable Againe it was is and ever will be that a very few of the Gallantry of the world were are or wil be followers of Christ in his commands which the Apostle Paul affirmeth where he saith Not many wise after the flesh not many mighty c. are called no doubtlesse to be good and great is very rare few of the first magnitude of greanesse are called converted or goe to Heaven it falleth chiefly to their Lot who are contemned and dispised of such proud ones as Christ himselfe affirmeth where he is said to thanke his Father that he had hid such things from the wise and prudent and had revealed them unto babes aluding to the learned Scribes and Pharisees who out of their pride malice and disdaine did contemne his glorious Gospel and divine Messeng●●s in regard they were a company of poore Fisher-men and some few other neglected underlings What say they have any of the Rulers of the Pharisees beleeved on him Alas no they were so blinded with the opinion of their devout and deeper Learning so puft up with the pride of their high places so swolne with selfe-conceitednesse of their owne forme and false glosses and so possest with prejudice of Christianity that even the Publicans and Harlots goe to Heaven before them viz. when they goe not And what lively Emblemes them Scribes and Pharises against Scribes and Pharisees lively emblemes of our Priests and Lawyers whom for their pride dissimulation and cheating of the people our Saviour pronounced eight woes were of our Magistrates Lawyers and Ministers in their now condition I appeale to all Christians and therefore all contentious people who desire to be freed from such corrupt men and meanes are hereby invited to relinquish them and to joyne themselves to that society of Saints who are congregated together according to that rule which Christ and his Apostles prescribed and are the nearest representation of that Church in the primative purity which is now in the whole world for otherwise to expect redresse of grievances from such p●rties in their now condition is as much as to imagine that Grapes may be gathered of Thornes or Figgs of Brambles for a Black-a-Moore to be made white or for Hell to become Heaven CHAP. X. Treateth of Nobility and Learning c. SECT 1. Objection IS not Nobility and Learning excellent ornaments for a Common-wealth Ans Yea but when the Nobles will not put The fruits of abused learning their necks to the worke of the Lord Nehem. 3. 5. and when Learning is spent upon private and pernitious ends it becommeth the foulest fiend the Devill hath upon earth and his mightiest Agent to doe mischiefe for no corruption is worse then that which is best mis-imployed being of wofull consequence proportionable to its native worth such men for the most part having the most worldliest ends complying exactly with the world hunting and aspiring towards it as their utmost aimes and so by the abuse and mis-applying of it they put their great engine very powerfull either for excellency of good or excesse of ill as it takes in the Devils hands for the inlarging and advancing of his Kingdome and so turneth the edge of it to the dangerous hurt of others and so by consequent and accident it proves a mighty bar to keepe Christ and his Kingdome out of their hearts and thus doe they bend their abilities of Learning closing with the corruption of the times to raise and inrich themselves as is most apparent in many yea most of our present Magistrates Ministers and Lawyers in these covetous and ambitious dayes SECT 2. NOw Gods principle and path is to be Good then Great Gods principle